Daat HaRav — The Alter Rebbe's Shulchan Aruch on Siman 313

טִלְטוּל דֶּלֶת וְחַלּוֹן וְהַמַּנְעוּל בְּשַׁבָּת וּבוֹ כ"ה סְעִיפִים:

פְּקָק הַחַלּוֹן, כְּגוֹן לוּחַ אוֹ שְׁאָר כָּל דָּבָר שֶׁסּוֹתְמִין בּוֹ הַחַלּוֹן, אֲפִלּוּ הוּא דָבָר שֶׁאֵין עָלָיו תּוֹרַת כְּלִי כְּלָל, וְגַם לֹא פָקַק בּוֹ מֵעוֹלָם בְּחֹל, וּבָא לִפְקוֹק בּוֹ בַּתְּחִלָּה בְּשַׁבָּת — אִם חָשַׁב עָלָיו מִבְּעוֹד יוֹם לִפְקוֹק בּוֹ — הֲרֵי זֶה מֻתָּר, שֶׁעַל יְדֵי מַחֲשָׁבָה זוֹ יָרְדָה עָלָיו תּוֹרַת כְּלִי וְהֻתַּר בְּטִלְטוּל כִּשְׁאָר כָּל הַכֵּלִים. וַאֲפִלּוּ אֲרֻבָּה שֶׁבַּגַּג מֻתָּר לִפְקוֹק בַּפְּקָק הַמֻּתָּר בְּטִלְטוּל. וְאֵין בָּזֶה מִשּׁוּם עֲשִׂיַּת אֹהֶל בְּשַׁבָּת, מִפְּנֵי שֶׁאֵינוֹ עוֹשֶׂה בָּזֶה אֶלָּא תּוֹסָפוֹת לְאֹהֶל, וְהוֹסָפָה זוֹ עֲרַאי הִיא:

The moving of door, window and lock on Shabbos — containing 25 se'ifim:

A window-plug (pekak ha-chalon) — such as a board or anything else with which one plugs a window — even if it is something on which the status of vessel (toras kli) does not at all apply, and one has never plugged with it on weekdays, and one comes to plug with it for the first time on Shabbos: if he thought upon it while it was still day to plug with it (on Shabbos, or thought upon it that it be prepared and standing to serve as a plug for the window, even if he did not explicitly think about Shabbos) — this is permitted, for through this thought the status of vessel descended upon it and it became permitted in moving like any other vessel (as explained in siman 308, that thought is effective for something whose way is to designate it for that purpose. And if he plugged with it once while still day, even though he did not think upon it to plug with it on Shabbos, the status of vessel descended upon it through this plugging, since it is something whose way is to designate for that, as explained there).

And even the roof-opening (arubah) it is permitted to plug with the plug permitted in moving, even though it is not tied and hanging there from while still day. And there is in this no asiyas ohel (making a tent) on Shabbos, because he makes by this only an addition to a tent, and this addition is temporary, for it is not made to endure long, since it is made to be opened regularly, and adding to a temporary ohel is permitted: they only forbade making the entire ohel arai, as will be explained in siman 315. Therefore, if this plug is not made to be opened regularly but only at rare times — it is forbidden to plug, even with a window in the wall, since this is like adding to the permanent building of the wall:

וְקָנֶה שֶׁהִתְקִינוֹ לִהְיוֹת נוֹעֵל בּוֹ, שֶׁתּוֹחֲבוֹ בַּכֹּתֶל אֵצֶל הַדֶּלֶת — אֵין צָרִיךְ שֶׁיִּקְשְׁרֶנּוּ בַּדֶּלֶת מִבְּעוֹד יוֹם, שֶׁאַף שֶׁלֹּא הָיָה קָשׁוּר וְתָלוּי שָׁם מִבְּעוֹד יוֹם וְתוֹחֲבוֹ שָׁם בְּשַׁבָּת — אֵין בּוֹ מִשּׁוּם בּוֹנֶה בְּשַׁבָּת, הוֹאִיל וְאֵינוֹ מְבַטְּלוֹ שָׁם, אֶלָּא עָשׂוּי לְהוֹצִיאוֹ וּלְהַכְנִיסוֹ תָּדִיר:

And a cane (kaneh) that he prepared to lock with, which he thrusts into the wall by the door — it is not necessary that he tie it to the door from while it was still day, for although it was not tied and hanging there from while still day and he thrusts it there on Shabbos — there is no boneh (building) on Shabbos in this, since he does not nullify it there, but rather it stands to be removed and reinserted regularly.

Nevertheless, it resembles building somewhat more than a window-plug or roof-opening plug. Therefore, even if he thought upon it from while still day to lock with it on Shabbos, and even if he designated it for that permanently, and even if he had already locked with it many times on weekdays — it is forbidden to lock with it on Shabbos unless it is tied to the door from while still day; and then it is permitted to lock with it even if he has never yet locked with it, and even if he did not designate it for that — for, since it is tied and joined to the door from while still day, it does not appear as building on Shabbos. And it is enough that it be tied with a thin cord not fit to carry it — namely, that if he wished to take it by this cord, it would snap immediately — that is enough. Similarly when its head has a gelustra, i.e. its head is thick and fit to serve as a pestle to pound and grind pepper, since it resembles a kli:

וְנֶגֶר שֶׁהוּא יָתֵד שֶׁתּוֹחֲבִין אוֹתוֹ בְּחוֹר שֶׁבָּאַסְקֻפָּה לִנְעוֹל הַדֶּלֶת, הוֹאִיל וְתוֹחֲבִין אוֹתוֹ בָּאַסְקֻפָּה לְמַטָּה — דּוֹמֶה הוּא לְבִנְיָן יוֹתֵר מִקָּנֶה שֶׁתּוֹחֲבִין בַּכֹּתֶל מִן הַצַּד, וְאֵין נוֹעֲלִים בּוֹ אֶלָּא צָרִיךְ שֶׁיִּהְיֶה קָשׁוּר שָׁם מִבְּעוֹד יוֹם:

And a neger (lock-peg) — namely a peg that is thrust into a hole in the threshold to lock the door — since it is thrust into the threshold from below, it resembles building more than a cane thrust into the wall from the side. And one does not lock with it, even though it is designated for that purpose, and even if he refurbished it and performed upon it a deed that demonstrates that it stands for that purpose. Rather, it must be tied there from while still day (and then it is permitted to lock with it, even though he has never yet locked with it, and even if he did not designate it for that), since once it is tied and joined there from while still day — it does not appear as building on Shabbos:

כֵּיצַד יְהֵא קָשׁוּר? אִם יֵשׁ בְּרֹאשׁוֹ גְּלֻסְטְרָא, דְּהַיְנוּ שֶׁרֹאשׁוֹ עָב וְרָאוּי לְבוּכְנָא לִכְתּוֹשׁ וְלִשְׁחוֹק בּוֹ פִּלְפְּלִין, הוֹאִיל וְהוּא דוֹמֶה לִכְלִי — אֵינוֹ נִרְאֶה כָּל כָּךְ כְּבוֹנֶה. וּלְפִיכָךְ אֵין צָרִיךְ שֶׁיְּהֵא הַקֶּשֶׁר אַמִּיץ, אֶלָּא אֲפִלּוּ אִם קָשׁוּר בְּחֶבֶל דַּק — דַּי בְּכָךְ:

How must it be tied? If its head has a gelustra, namely its head is thick and fit to serve as a pestle to pound and grind pepper — since it resembles a kli, it does not appear so much as building, for it is not customary to embed a kli in a building so as to nullify it there. Therefore it is not necessary that the knot be firm, but even if it is tied with a thin cord not fit to be carried by — namely, that if he wished to take it from there and move it by that cord, it would snap immediately — that suffices, even if it is not tied to the door itself but to the bolt of the door or to the doorpost (mezuzah), since this gelustra visible on its head testifies that one does not designate the peg to be nullified on the threshold but only to be taken from there when one wishes to open, and so it has no appearance of building:

וְאִם אֵין בְּרֹאשׁוֹ גְּלֻסְטְרָא, אִם הוּא קָשׁוּר בַּדֶּלֶת עַצְמָהּ, אֲפִלּוּ קָשׁוּר בְּחֶבֶל דַּק — דַּי בְּכָךְ. אֲבָל אִם אֵינוֹ קָשׁוּר בַּדֶּלֶת עַצְמָהּ אֶלָּא בַּבְּרִיחַ — צָרִיךְ שֶׁיְּהֵא הַקֶּשֶׁר אַמִּיץ:

And if its head does not have a gelustra — if it is tied to the door itself, even tied with a thin cord not fit to be carried with — this suffices (since it is clearly recognizable that it is tied there from while still day for the purpose of locking the door, given that it is tied to the door itself, even though the knot is not firm; and so it no longer appears as building on Shabbos), and even if it all lies on the ground when he draws it out of the hole.

But if it is not tied to the door itself but rather to the bolt (or to the doorpost) — the knot must be firm in such a way that it be fit to be carried with [the cord] (since then it is clear that it is tied there from while still day for the purpose of locking, and it does not appear as building):

וְכָל זֶה כְּשֶׁהָאַסְקֻפָּה הִיא גְבוֹהָה וְאֵין הַחוֹר שֶׁלָּהּ נוֹקֵב עַד לָאָרֶץ, אֲבָל אִם נִפְחַת הַחוֹר מִתַּחְתָּיו וְהִגִּיעַ לָאָרֶץ — הֲרֵי זֶה נִרְאֶה כְּבוֹנֶה, וְאָסוּר לִנְעוֹל בּוֹ:

And all this is when the threshold is high and its hole does not bore down to the ground; but if the hole is hollowed beneath it and reaches the ground, such that when he inserts the neger in the hole the neger bores beneath it into the ground — behold this appears as building, and it is forbidden to lock with it in any manner, even if its head has a gelustra and it is tied to the door with a strong cord.

In what case is this said? When the neger always bores a new hole into the ground; but if at the outset he made a hollow in the ground at the place where the head of the neger would enter, and the neger no longer adds a [new] hole in the ground — there is no appearance of building in this:

נֶגֶר שֶׁתָּחַב בּוֹ בֵּית יָד בְּאֶמְצִיעוּתוֹ, וַהֲרֵי הוּא דוֹמֶה לְמַקֶּבֶת שֶׁהוּא כְּלִי — מֻתָּר לִנְעוֹל בּוֹ אַף אִם הוּא נוֹקֵב בָּאָרֶץ, וְאַף שֶׁאֵינוֹ קָשׁוּר כְּלָל:

A neger into the middle of which he has thrust a handle, so that it resembles a hammer which is a kli — it is permitted to lock with it even if it bores in the ground, and even though it is not tied at all — it does not appear as building, since it is recognizable in it that it is a kli. And it is not analogous to the case where its head has a gelustra, which also resembles a kli, where nevertheless one requires that it be tied and not bore into the ground; for here he performed a deed with his hands by inserting the handle into it, and by that he made it a kli — which is not the case with the gelustra, which he did not make with his hands for the purpose of toras kli:

כָּל פֶּתַח שֶׁאֵינוֹ עָשׂוּי לִכְנִיסָה וְלִיצִיאָה תָּדִיר אֶלָּא לְעִתִּים רְחוֹקִים — אִם יֵשׁ צִיר בִּדְלָתוֹת אֵלּוּ, אוֹ אֲפִלּוּ אֵין בָּהֶם עַתָּה אֶלָּא שֶׁהָיָה לָהֶן צִיר — מֻתָּר לִנְעוֹל בָּהֶן. אֲבָל אִם אֵין לָהֶן הֶכֵּר צִיר — אָסוּר:

Every entrance that is not made for regular entry and exit but only on rare occasions — such as the open space behind the houses where one does not enter and exit regularly — if he made for its opening a door that does not turn on its tsir (pivot) (the word "tsir" means the pointed wood that protrudes from the door to be inserted into the hole in the threshold so that the door turns this way and that), but rather, when he wishes to lock it, he sets it upright against the cavity of the opening to obstruct it with it — whether this door is made of boards or whether it is a mat of reeds that he has hung and set upright there as a door; and likewise a breach in the garden or in the courtyard that one stops up [with such things]:

וַאֲפִלּוּ כְּשֶׁיֵּשׁ לָהֶן צִיר, לֹא הִתִּירוּ לִנְעוֹל בָּהֶן אֶלָּא כְּשֶׁקְּשָׁרָן וּתְלָאָן שָׁם מִבְּעוֹד יוֹם. וְאִם קְשָׁרוֹ וּקְבָעוֹ שָׁם בְּעִנְיָן שֶׁאַף כְּשֶׁפּוֹתְחָן אֵינָן נִגְרָרוֹת בָּאָרֶץ — מֻתָּר לִנְעוֹל בָּהֶם אַף אִם אֵין לָהֶן הֶכֵּר צִיר:

And even when they have a tsir, they only permitted to lock with them when he tied and hung them there from while still day in order to lock with them; and then it is permitted to lock with them even if when one opens them they drag on the ground and when one locks them he lifts them up and sets them upright on the threshold, since once they are tied and joined there from while still day — it does not appear as building on Shabbos.

And if he tied it and fastened it there in such a way that even when one opens them they do not drag on the ground — even if they are not raised from the ground by more than the breadth of a hair — it is permitted to lock with them even if they have no recognizable tsir, since they do not descend and rise but are completely like other ordinary doors:

וּפֶתַח הֶעָשׂוּי לִכְנִיסָה וְלִיצִיאָה תָּדִיר — מֻתָּר לְנָעֳלוֹ אֲפִלּוּ בְּדֶלֶת שֶׁאֵין לָהּ הֶכֵּר צִיר וְהִיא נִגְרֶרֶת בָּאָרֶץ. לְפִי שֶׁכֵּיוָן שֶׁעֲשׂוּיָה לְהִפָּתֵחַ תָּדִיר — אֵינוֹ עוֹשֶׂה בִּנְעִילָתָהּ מְחִצָּה קְבוּעָה אֶלָּא עֲרַאי:

An opening made for regular entry and exit — it is permitted to lock it even with a door that has no recognizable tsir and which drags on the ground when one opens it, or even where one removes it completely upon opening, since it is not tied there at all — for since it is made to be opened regularly, by locking it he does not make a permanent partition (mehitzah) but only a temporary one, and there is no prohibition at all to make a temporary partition on Shabbos, except according to what will be explained in siman 315:

וְכָל זֶה בְּדֶלֶת שֶׁיֵּשׁ לָהּ אַסְקֻפָּה הַתַּחְתּוֹנָה. אֲבָל אִם אֵין לָהּ אַסְקֻפָּה — אֵין נוֹעֲלִין בָּהּ. וְיֵשׁ מַתִּירִין בְּפֶתַח הֶעָשׂוּי לִכְנִיסָה וִיצִיאָה תָּדִיר. וְיֵשׁ לְהָקֵל בְּדִבְרֵי סוֹפְרִים:

And all this is in a door that has a lower threshold upon which one sets it upright, since the threshold testifies regarding the door that it is made for locking and not for building. But if it has no threshold, and when one locks with it one lowers it onto the ground, and when one opens one removes it and uproots it — since it does not have the form of an opening — one does not lock with it, even if it has a tsir, as long as it does not turn on its pivot, and even if it is high above the ground, and even if it is an opening made for regular entry and exit.

And some permit in an opening made for regular entry and exit:

וְכֵן דֶּלֶת הֶעָשׂוּי מִלּוּחַ אֶחָד — אֵין נוֹעֲלִין בָּהּ, אֲפִלּוּ יֵשׁ לָהּ צִיר. וְיֵשׁ מַתִּירִין בְּפֶתַח הֶעָשׂוּי לִכְנִיסָה וִיצִיאָה תָּדִיר:

And likewise a door made of a single board, and when one opens it one removes it and uproots it: since it does not resemble other doors — one does not lock with it, even if it has a tsir, as long as it does not turn on its pivot, even if it is high above the ground, even if it has a threshold, and even if it is an opening made for regular entry and exit — since it appears as building and placing a board in the wall.

And some permit in an opening made for regular entry and exit. And one may be lenient in matters of the words of the Sofrim:

אֲבָל דֶּלֶת הָעֲשׂוּיָה מִקְּרָשִׁים הַרְבֵּה וְיֵשׁ לָהּ אַסְקֻפָּה — מֻתָּר לִנְעוֹל בָּהּ לְדִבְרֵי הַכֹּל בְּפֶתַח הֶעָשׂוּי לִכְנִיסָה וִיצִיאָה תָּדִיר:

But a door made of many boards which has a threshold — it is permitted to lock with it according to all opinions for an opening made for regular entry and exit, even though one removes and uproots it completely when opening it, since it is not tied there at all, and even if it has no recognizable tsir, as explained above.

And the same applies in a place where one locks with several separated boards and there is a groove above and below into which one inserts the boards: since the opening is locked with several boards — they are all considered as one door made of many boards, and it is permitted [to lock]:

כָּל דַּלְתוֹת הַכֵּלִים, כְּגוֹן שִׁדָּה תֵּבָה וּמִגְדָּל — אִם יָצָא צִיר הַתַּחְתּוֹן כֻּלּוֹ מִמְּקוֹמוֹ — אָסוּר לְהַחֲזִירוֹ, גְּזֵרָה שֶׁמָּא יִתְקַע. אֲבָל אִם יָצָא מִקְצָתוֹ — דּוֹחֲקוֹ עַד שֶׁמַּחֲזִירוֹ. אֲבָל אִם יָצָא צִיר הָעֶלְיוֹן — אָסוּר:

All doors of kelim — for example, a chest, a box and a cabinet (shiddah, teivah, migdal) which have doors on their sides and which have two tsirin (pivots), namely two ends that protrude from the door, one above that enters the hole in the lintel and one below that enters the hole in the threshold — if the lower tsir has come out of its place entirely, it is forbidden to return it, a decree lest he fix it (yisk'a), i.e. fasten it there forcefully with mallets and an axe so that it can no longer come out from there, and he would then be liable on account of boneh, as will be explained, or on account of makeh be-patish (the one who strikes with a hammer), as will be explained in siman 314:

וַאֲפִלּוּ דֶּלֶת שֶׁאֵין לָהּ צִיר לֹא לְמַעְלָה וְלֹא לְמַטָּה אֶלָּא בְּאֶמְצָעָהּ — אַף עַל פִּי כֵן אָסוּר לְהַחֲזִיר צִיר זֶה לְחוֹרוֹ בְּשַׁבָּת. אֲבָל בְּיוֹם טוֹב מֻתָּר:

And even a door that has no tsir neither above nor below, but in its middle — namely that in its middle one head protrudes and opposite it there is a hole in the doorpost of the opening, and one thrusts it into the hole when locking the door and removes it from the hole when opening: here there is no concern lest he fix it, since the door is made to open and close regularly — nevertheless it is forbidden to return this tsir to its hole on Shabbos, a decree on account of a tsir that is not in the middle of the door.

But on Yom Tov it is permitted, on account of the joy of Yom Tov, as will be explained in siman 519:

וְכָל זֶה לְהַחֲזִיר הַדְּלָתוֹת, אֲבָל לִטּוֹל הַדְּלָתוֹת מֵהַכֵּלִים — מֻתָּר בְּכָל עִנְיָן, אִם אֵינָן תְּקוּעִין בָּהֶן בְּחֹזֶק, מִפְּנֵי שֶׁאֵין בִּנְיָן וּסְתִירָה בְּכֵלִים:

And all this is for returning the doors; but to take the doors off the kelim — this is permitted in any manner, provided they are not fastened in them firmly, and there is in this no issur of soter, since there is no binyan or setirah in kelim. But if they are firmly fastened — there is in their dismantling an issur of soter, as will be explained:

אֲבָל דֶּלֶת שֶׁל בַּיִת וְשֶׁל בּוֹר וְדוּת, אוֹ שֶׁל כֵּלִים הַמְחֻבָּרִים בַּקַּרְקַע — אָסוּר בֵּין לִטּוֹל בֵּין לְהַחֲזִיר, שֶׁכָּל דָּבָר הַמְחֻבָּר בַּקַּרְקַע יֵשׁ בּוֹ בִּנְיָן וּסְתִירָה:

But the door of a house, or of a pit or cistern (bor ve-dus), or of kelim attached to the ground — for example, a hen-coop which is a kli attached to the ground — it is forbidden both to take and to return, since whatever is attached to the ground has in it binyan and setirah. Therefore the practice in large summer meals of removing the windows by means of a non-Jew — they are not acting well, since in this removal there is an obligation of chattas for a Jew, since it is soter al menas livnos (demolishing in order to rebuild), for he intends to return them afterwards. And so when he tells a non-Jew [to do it] — this is a shevus [rabbinic] for a matter involving an obligation of chattas [Torah-level]:

וַאֲפִלּוּ כֵּלִים שֶׁאֵינָם מְחֻבָּרִין לַקַּרְקַע, אִם הֵם גְּדוֹלִים כָּל כָּךְ שֶׁמַּחֲזִיקִין אַרְבָּעִים סְאָה — הֲרֵי הֵם כְּאֹהֶל, וְיֵשׁ בָּהֶן בִּנְיָן וּסְתִירָה:

And even kelim that are not attached to the ground, if they are so large that they contain forty se'ah — namely an amah by an amah by three amos in height with the walls, without the thickness of the legs and the rims (levazbezei) — they are like an ohel, and there is in them binyan and setirah, and therefore it is forbidden to take their doors off them:

לֹא אָמְרוּ שֶׁאֵין בִּנְיָן וּסְתִירָה בְּכֵלִים אֶלָּא בְּבִנְיָן גָּרוּעַ וּסְתִירַת בִּנְיָן גָּרוּעַ. אֲבָל הָעוֹשֶׂה כְּלִי מִתְּחִלָּתוֹ — הֲרֵי זֶה בִּנְיָן גָּמוּר, וְחַיָּב מִשּׁוּם בּוֹנֶה. וְהַשּׁוֹבֵר כְּלִי שָׁלֵם — הֲרֵי זוֹ סְתִירַת בִּנְיָן גָּמוּר:

[The Sages] only said that there is no binyan or setirah in kelim regarding poor (inferior) building and poor demolition, such as taking the door from the kli and returning it — since the return is not a complete building, given that it is still detached from the kli, not being firmly fastened there and being easily removable from it; and therefore its removal too is not a complete demolition. And likewise any kli that consists of pieces — if its pieces are not firmly fastened — there is in their dismantling no complete demolition, nor in their reassembling a complete building.

But one who makes a kli from the beginning — this is a complete building:

וַאֲפִלּוּ בִּכְלִי שֶׁל פְּרָקִים, אִם תָּקַע פְּרָקָיו, דְּהַיְנוּ שֶׁהִדְּקָם בְּחֹזֶק — הֲרֵי זֶה בִּנְיָן גָּמוּר, וְחַיָּב מִשּׁוּם בּוֹנֶה אִם עָשׂוּי לְהִתְקַיֵּם הַרְבֵּה:

And even with a kli of pieces, if he tightly fitted its pieces, namely fastened them tightly in a manner requiring strength and craftsmanship — this is a complete building, and he is liable on account of boneh if it is made to endure long. And if it is not made to endure long — this is binyan arai and is forbidden by the words of the Sofrim, unless it is not made to endure at all, as will be explained:

לְפִיכָךְ, כָּל כְּלִי שֶׁל פְּרָקִים שֶׁנִּתְפָּרֵק — אָסְרוּ חֲכָמִים לְהַחֲזִירוֹ בְּשַׁבָּת, אֲפִלּוּ אֵינוֹ מְהַדְּקוֹ אֶלָּא מְעַט. אֲבָל אִם אֵינוֹ מְהַדְּקוֹ כְּלָל אֶלָּא מַנִּיחוֹ רָפוּי לְגַמְרֵי — מֻתָּר:

Therefore, any kli of pieces that has come apart — the Sages forbade returning it on Shabbos, even if he tightens it only slightly so that it is loose-and-not-loose, a decree lest he fix it tightly.

But if he does not tighten it at all but leaves it completely loose — it is permitted. Provided that the way of the kli is to be thus loose permanently; but if its way is to be tightly fastened, even though he now leaves it loose — it is forbidden to return it, a decree lest he fix it.

And a cup of pieces, some say that even if its way is to be somewhat tight — it is permitted [to reassemble], since it is not a strong assembly:

כָּל כְּלִי שֶׁל פְּרָקִים שֶׁהוּא מְהֻדָּק בְּחֹזֶק — אָסוּר לְפָרְקוֹ בְּשַׁבָּת מִשּׁוּם סוֹתֵר. אֲבָל אִם הוּא מְהֻדָּק קְצָת — אֵין בּוֹ גַם כֵּן מִשּׁוּם סוֹתֵר, וּמֻתָּר לְפָרְקוֹ:

Any kli of pieces that is tightly fastened in such a way that one would have been liable for this fastening — it is forbidden to dismantle it on Shabbos on account of soter. But if it is somewhat tight, in such a way that the issur of this tightness is only by decree lest he fasten it strongly — there is also no soter in it, and it is permitted to dismantle from the outset:

קוֹרָה מִתִּקְרַת הַבַּיִת שֶׁנִּשְׁבְּרָה — מֻתָּר לְסָמְכָהּ בְּסַפְסָל אוֹ בַּאֲרֻכּוֹת הַמִּטָּה שֶׁהֵם כְּלִי, לֹא כְּדֵי שֶׁתַּעֲלֶה, שֶׁהֲרֵי זֶה בּוֹנֶה, אֶלָּא כְּדֵי שֶׁלֹּא תוֹסִיף לָרֶדֶת יוֹתֵר:

A beam from the ceiling of a house that has broken — it is permitted to support it with a bench or with the bedposts which are kelim, not in order that it rise — which would be boneh — but so that it not continue to descend further. But with something that is not a kli, even if it was prepared for moving — it is forbidden to support with it under the beam, since this resembles boneh — which is not the case with a kli, since it is not customary to nullify it for building, as explained above.

And the kli must be somewhat loose under the beam, in such a way that he can take it from there when he wishes. But if he fastens it there tightly — it is forbidden:

הַמַּשְׁוֶה פְּנֵי הַקַּרְקַע בַּבַּיִת אוֹ בֶּחָצֵר, כְּגוֹן שֶׁהִשְׁפִּיל תֵּל אוֹ מִלָּא גוּמָא — הֲרֵי זֶה בּוֹנֶה, וְחַיָּב. לְפִיכָךְ, חָצֵר שֶׁנִּתְקַלְקְלָה בְּמֵימֵי גְשָׁמִים — מֵבִיא תֶּבֶן וְזוֹרֶה בָּהּ:

One who levels the surface of the ground in the house or in the courtyard — for example, he has lowered a mound or filled in a hollow or a vale — behold this is boneh, and he is liable. Therefore a courtyard that has been damaged by rainwaters — one brings straw and spreads it there, since the straw is not nullified there, given that it is fit for animal feed or for mortar, and therefore there is in this no binyan. But one does not spread in it a thing one nullifies there, since this appears as if intending to level the surface of the ground, and since one nullifies it there — behold this is a permanent building.

In what case is this said? In a courtyard that has been damaged:

כְּשֶׁזּוֹרֶה הַתֶּבֶן בְּחָצֵר שֶׁנִּתְקַלְקְלָה — לֹא יִזְרֶה לֹא בְסַל וְלֹא בְקֻפָּה, אֶלָּא בְּשׁוּלֵי הַקֻּפָּה, כְּדֵי לְשַׁנּוֹת מִדֶּרֶךְ הַחֹל:

When one spreads the straw in a courtyard that has been damaged — one does not spread with a basket or a hamper, but with the bottom of the hamper, namely one turns it over and brings the straw on its bottom, in order to change from the way of weekdays. But it is forbidden to spread by hand: